Ibn Hazm on Christianity

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World Journal of Islamic History and Civilization, 1 (4): 242-248, 2011

ISSN 2225-0883

© IDOSI Publications, 2011

Corresponding Author: Mohd Roslan Mohd Nor, Department of Islamic History and Civilization,

Academy of Islamic Studies, University of Malaya, 50603 Kuala Lumpur, Malaysia.

Tel: +60139913048, Fax: +60379676144.

242

Ibn Hazm on Christianity: An Analysis to His Religious Approaches

Mahmud Ahmad, Mohd Khairul Nizam Zainan Nazri,1 2

Mardiana Bt Mat Ishak, Mohd Roslan Mohd Nor, Mohd Yakub Zulkifli Mohd Yusuff,3 4 5

Ishak Suliaman, Khadijah Mohd Khambali Hambali and Mohd Fauzi Hamat 5 6 6

Department of Akidah and Islamic Thought, Academy of Islamic Studies,1

University of Malaya, 50603 Kuala Lumpur, Malaysia

Faculty of Quranic and Sunnah Studies,2

Universiti Sains Islam Malaysia, Nilai, Negeri Sembilan, Malaysia

Centre of Language and Pre-University Academic Development (CELPAD),3

International Islamic University Malaysia, Jalan Gombak, 52000 Kuala Lumpur, Malaysia.

Department of Islamic History and Civilization,4

Academy of Islamic Studies, University of Malaya, 50603 Kuala Lumpur, MalaysiaDepartment of Quran and Hadith, Academy of Islamic Studies,5


Department of Akidah and Islamic Thought, Academy of Islamic Studies,6


Abstract: Ibn Hazm al-Zahiri stood out as a critical analyst of Christian scriptures, however without giving any

justification (ta’lil ). Thus, his analysis methodology is known as the al-Zahiri’s Methodology. This paper seeks

to introduce his methodology, analyze the approaches, his objections and critiques adopted by him in his study

of Christianity. The interaction between Muslims and Christians in al-Andalus (Spain) stimulated Ibn Hazm to

master Christianity and its scriptures. His book al-Fasl is an outcome of the continuous friction between Islam

and Christianity in al-Andalus. Kitab al-fasl fi al-milal wa al-ahwa wa al-nihal continues to be considered

a work of monumental significance in comparative religion, the first of its kind to systematically study of thereligious doctrines of Islam, Judaism and Christianity.

Key words: Ibn Hazm % Al-Zahiri’s Methodology % Inter-religious relation % Islam % Judaism % Christianity

INTRODUCTION Umayyad court, died when Ibn Hazm was 18 years old,

Abu Muhammad Ali ibn Ahmad ibn Said ibn Hazm careful education in the usual legal and literary style of

also sometimes known as al-Andalusi al-Zahiri (994-1064) the time, Ibn Hazm entered active politics himself, being at

[1, 2] was a Spanish-born Arab theologian, philosopher various times vizier to reigning members of the Umayyad

and jurist whose most important work was a book on house, a fugitive in neighboring Andalusia state and a

comparative religious history. Ibn Hazm was born in political prisoner [3].

Cordova in 994 to a respected and affluent family, At the age of 32 Ibn Hazm finally renounced politicaldescendants of Persian émigrés who had converted from life and devoted himself wholeheartedly to scholarship,

Christianity and resettled in Andalusia, Spain. His father, but his outspokenness in legal writings which attacked

Ahmad, an erudite scholar and devout Muslim, served as the jurists of the dominant Maliki rite led to efforts to

a high functionary to al-Mansur and to his son and silence him. The latter half of his life seems to have been

successor, al-Muzaffar, regents to caliph Hisham II of al- spent on his family estates, writing and teaching

Andalusia. His father, who was chief minister at the informally those who sought him out. In fact the

during the violent political upheavals of the time. After a



World J. Islamic History & Civilization, 1 (4): 242-248, 2011

243

significance and the major contribution of Ibn Hazm, present in his time. His study on Christianity is based on

which he developed cannons for a proper and critical the concept of common sense (sense perception),

study of religion. At the same time he was a pioneer figure statements and argumentation by the authoritative text

in comparative religion and the Imam of al-Zahiri’s fiqh (the Gospels) and a comparative study with the belief

and his lasting impact on the development of that concepts of the historical Christians sects; i.e. Arius,discipline. Bawls al-Shamshati, Macdunius [6].

As a jurist, Ibn Hazm was one of the strongest According to Ibn Hazm none of these historical

spokesmen for the Zahiri, or literalist, school of legal Christian sects discussed Trinity and equality of Jesus

interpretation, in local opposition in Spain to the with God (Incarnations), nor they discussed the issues of

predominant Maliki’s school [4]. This insistence upon a the personality of God as the Father, Jesus as the Son and

meticulous basis in the Qur’an and the Traditions for legal the Holy Ghost. Thus, the present concept of Christian

decisions naturally led Ibn Hazm to philology and a theology has no basis from the authoritative written text

heightened consciousness of the importance of the ( la yasih lahum dalil- la min injilihim wa la min ghairihi

Arabic language for Muslim. He was aware of Aristotelian min al-kitab) [7].

logic but saw it as definitely a handmaiden to religion, to In his study of Christianity, Ibn Hazm does not

be used to reconcile the Qur’an and the Traditions of the approach them in term of chronological sequence or in

Prophet on the rare occasions when these did not seem to consideration of their geographical location. Rather, heagree on the surface. In term of characters, Ibn Hazm was takes main doctrine of the teaching and discussed their

a sensitive man, always favored frankness and mutual relation to or deviation from his view of the truth,

understanding, a moralist and confronted all the sensibility and textual basis. Ibn Hazm accepts the theory

inconsistencies of mankind. He was passionate defender of naskh (abrogation) in the Shariah, but he reject bada’ .

of the truth and tried to base all his theories on For him, abrogation implies a providential act of God and

incontrovertible evidence. bada’ implies the change of mind in God because of

At last Ibn Hazm tackles on the sciences of his unknown and uncontrollable conditions and

predecessors, contemporaries and some of his circumstances.

successors. As discussed by A.G Chejne, in his writing Ibn Hazm divides all of mankind’s conception of

Ibn Hazm al-Andalusi wa Mawqifuhu min al Ulum, [5] reality and truth using division of sects and definitions of

although Ibn Hazm’s views on and his harsh criticism of religious doctrine, analyzing them by using authoritative

the socio-religious system of his day were abhorrent the texts and sense of perception as basis of agreement or majority of the Muslims, who were committed to existing disagreement. His length of discussion, standard of

juridical-theological school, medieval bibliographical data refutation and the language while discussing all religious

on him is relatively abundant. Information about Ibn Hazm ideologies are based on differences and divergences from

recorded by Hispano-Arabic and later, by Eastern authors Islam. He affirms that Islam is the religion of truth and its

is inadequate in many respects, but medieval sources do truth-claim is based on textual basis, reason and sense

offer valuable insights into how the man and his ideas perception. In his typology of religious traditions, Ibn

were viewed at that point in the intellectual History of Hazm starts from general errors in philosophies and

Islam. ideologies and moves to the particular errors of major

Ibn Hazm remained a controversial and outspoken religious traditions, particularly Christianity and Judaism.

figure, however and an assortment of his works were Ibn Hazm does not obviously give the details or

publicly burned by al-Mu‘tadid in nearby Seville. His highlight the background of the emergence of different

reputation survived intact and when he died at Manta Christian sects. He did not attempt a through exposition

Lisham in August 1064, he was already viewed as one of of their doctrinal disagreements and controversies, nor

the greatest Muslim intellectuals of the age. did he provide us with the history of ecumenical councils

Ibn Hazm and His Study Toward Christianity: Ibn Hazm’s provide the sources of the Christian schisms. He

study of religions is based on what may be called a mentioned directly the sects without highlighting where

textual, empirical and common sense methods. He he obtained the sources.

analyzed religious data according to the rules of logic and Ibn Hazm argued Christianity on the skeptical ground

authoritative scripture available in his period and engaged and the irrational basis of the Christian doctrine as

himself in disputation with the other religious traditions understood by the remaining Christian sects in his period,

and causes of the emerging heresies. He also did not




244

arguing their doctrine on scriptural, rational and illogical in the absolute unity of God, but at the same time they

grounds on the basis of those principle beliefs of the worship the images portrayed in their church; such the

adherents. It seems from Ibn Hazm discussion regarding images of Jesus, the image of Mary, the Cross, the images

the classification of Christianity, the basic belief practices of Gabriel, image of Michel and others. To Ibn Hazm it is

of the followers of Arius, Bawls al-Shamshati and a form of idolatry prayer ( Ibadat al-Authan) butMaqdunius were not anymore practiced by the Christians Christians claimed that they are not idol worshippers. At

during his time. These historical Christians sects held that the same time, they even fast ( yasumun laha tadayyunan)

Jesus was a messenger and not God and they did not for the sake of the idols. For him, what they are doing in

discuss anything about Trinity. The al-Malkaniah, their prayer is contradicted to the shariah and the

Nasturiah and al-Yakubiah were the existing Christian teaching of Jesus himself.

sects during the time of Ibn Hazm, but in the present day To Ibn Hazm the belief of three element: Father, Son

these sects do not exist anymore. and Holy Spirit is sort of thinking is sheer folly and

Ibn Hazm approach in the study of Christianity can confusing since if the three are one and the same, then

be characterized in a very critical and disputation spirit, what sense is there in calling the first as “Father”, the

despite he presented his view on Christianity in second as “Son” and the third as “Holy Spirit”. Even the

systematic discussion and logical forms. He sets forth the new Testament contradict this understanding by quoting

position of Christian belief as accurately as he Jesus as saying: “I will be seated on the right hand of myunderstands it, records their argument, both religious and father” (Mt. 24:36) on one occasion and on another verse

philosophical, then, rebut their argumentation one by one said: “But of that day and hour no one knows, not even

on common sense and from the textual basis. His critiques the angels of heaven, nor the ‘Son’, but the ‘Father’ only,

on Christianity rest on the premise that the scripture ( Hab. 1:13)”.

(the Bible), which is revealed by God, cannot be He also refuses some Christian claim that in Latin the

inconsistent and contradictory in content. “knowledge” of the knower is also called his “son”. That,

Book Al-Mil al Wa Al-Ahwa Wa Al-Nihal : The book was was not originally written in Latin. The original languages

translated as “The Book of Sects and Creeds”, written by

Ibn Hazm (994-1064), is a non-polemical study of religious

communities and philosophies that had existed up to his

time, considered to be the first systematic study of religion. A French translation of the book by Gimaret,

Monnot and Jolivet was sponsored by UNESCO ( Livre

des religions et des sects. Peeters: 1986, 1993) [8, 9]. The

richness and originality of Ibn Hazm’s philosophical and

theological thought is manifested in this major works. The

Kitab al-Milal wa al-Nihal (The Book of Sects and Creeds),

a monumental work, presents the doctrinal points of view

of all the religions and philosophies which existed up to

his time [10]. He was a very subtle author who often

spoke indirectly by means of symbols. He preferred his

own personal vocabulary to the traditional one. For this

reason, his position is hard to determine. It may well be

that ideological considerations led him to speak indirectly;

he perhaps assumed those familiar with the symbols

would be able to unravel his elusive ideas.

Ibn Hazm’s Critiques on Christianity: The whole

objection and critiques made by Ibn Hazm on Christianity

lies on the theory of Trinity. Ibn Hazm refused Christianity

today to be a monotheistic religion and accused Christian

to be Polytheistic ( Mushrik ). Though the Christian belief

however, is not sustainable because the New Testament

of the Old and New Testament were Hebrew and Aramaic.

Thus Ibn Hazm claimed that he never found any

direct or clear statement in the Christian scriptures that

might support the doctrine of the Trinity. The divinity of Jesus and doctrine of the Trinity have been contrived by

the elders of the church without any scriptural basis and

other followed them blindly and uncritically. Ibn Hazm

argued that the Christian lack of consistency and

coherence in respect to the doctrine of Trinity. They failed

to provide any dependable evidence from the scripture

and rationality on their claim. Thus, Ibn Hazm’s

arguments, objection and critiques o the concept of

Trinity are based on scriptural and rational basis.

Ibn Hazm’s Critique on Christian Scriptures: Ibn

Hazm’s critique of the New Testament is a running

commentary on selected problematic passages and

narratives in the four Gospels. That is why he did not start

his commentaries from the first chapter of the bible; rather

from some of the passages that he took and refuted them

in a more logical form. However, he did not limit himself to

the narrative of one Gospel at a time.

In his critique, Ibn Hazm addresses himself to the

question and the problem of the transmission of Jesus’s

Bible. Interesting enough, in Ibn Hazm’s discussion, he




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does not question so much of the sources, authorship, by the founders of the Christian traditions. His purpose

gradual development and reduction of the gospels and to however is to prove that these gospels, as extant and that

refute their identification with what the Qur’an terms as scriptures by the Christians, are not true and coherent

al-Injil. His main concern is to prove that neither the four reports on and about Jesus, nor revelation or scripture

gospels nor the other books of the New Testament are from God. He accepts the Christians belief in the Newworthy of even being called authentic books of history Testament as Word of God as a point of discussion and

due to their internal and mutual inconsistencies and then, on historical, critical and scientific-rational grounds,

contradictions, let alone their claim as scriptures and the proceeds to disprove their claims.

inspired Word of God. To him, the authors of the gospels However, Ibn Hazm is rather equivocal whether the

were neither the true apostles of Jesus, nor preservers of extant New Testament books are truly the words of their

his original teachings and message. Instead, they had authors, or have also suffered corruption and alteration in

tampered with the true teachings of Jesus and forged the their text and transmission during the period of general

Gospels, mixing truth with falsehood. While accepting, for persecution. Even so, our analysis of his critique indicates

the sake of argument, these authors as apostles, eye- that he does not regard the New Testament books

witnesses and inspired reporters, he shows them to be representing the true history, teaching and original

liars against Jesus and God. message of Jesus. Rather they represent exercises in

While discussing the Gospels, he follows the distortion and alteration. Either their authors hadtraditional order of the Gospels, taking Matthew as the intentionally confused the truth with falsehood or had

first and the most authentic and later going to Mark and fallen a prey to Jewish schemes. Ibn Hazm argues that

Luke ending with John. Although he does not present Jesus gave them only one Gospel and not four gospels

these passages in parallel columns, like a western [11].

synopsis or a book of Gospels parallels, his treatment of

the four gospels resembles a reflective synopsis. He does Ibn Hazm and Zahiri’s Thought: He was a leading

not refer to similar passages merely by mentioning their proponent of the Zahiri school of Islamic thought

verse numbers and name of the gospel (as do traditional (madhab), which argued that people are bound to obey

harmonies prepared for supportive proofs and only the law of God, in its literal sense ( zahir ), without

harmonizing interpretations). Rather, he quotes the restrictions, additions, or modifications. He denied the

passages virtually in full and emphasizes the legitimacy of legal rulings based upon analogy (qiyas),

contradictions, divergences and variations in the text, principles of personal evaluation, or the consensus of acontent, context, ideas and purpose of the massage. community of scholars [12]. Although he was originally a

In Ghulam Haider exposition, Ibn Hazm’s original Shafie jurist, Ibn Hazm joined the Zahiri school and

attempts as a Muslim scholar is to deal with the problem brought to it a systematic structure of logic. He created a

of Christianity in such a manner as to preclude all further Zahiri grammar for use in interpreting sacred texts, which

attempts at the harmonization of their mutual and internal specifically eliminated the ambiguities used by

inconsistencies and contradictions [7]. Ibn Hazm arranges grammarians to explain certain syntactical forms. Ibn Hazm

and compiles all the narratives which appear to be considered deductive reasoning appropriate only for

dissimilar and later compares and contrasts them, reflecting on knowledge gained from revelation and sense

highlighting those inconsistencies and contradictions. He data, but not for seeking out new truths in law and

added: “Ibn Hazm’s criteria for scriptural critique are religion. He maintained that language by itself provided

commonly sense of understanding, reasons, internal and everything necessary for the understanding of its content

mutual consistency and coherence, historical validity and and that God, who revealed the Qur'an in clear (mubin)

conformity with the universal experience of revelation. His Arabic, had used the language to say precisely what He

premises are not those of an agnostic or of a historicist, or meant. Each verse was to be understood in its immediate

even of an anti-religious, absolute rationalist”. and general sense; when God wanted a verse to have a

Obviously, his principle rules of analysis and critique specific meaning, an indication (dalil) was given, either

of the scripture are the same for all religious traditions in the same verse or in a reference from another verse,

which accept revelation as their basis. As noted, again, signifying that the meaning was to be restricted. In a case

Ibn Hazm accepts that the four gospels are a running where two meanings were possible, such as an imperative

commentary which is not arranged under any topical or verb which could be interpreted either as a command or as

historical Jesus, his life, message and ministry as compiled a suggestion, the correct meaning of a Quranic text could




246

be determined by referring to prophetic tradition (hadith) exegesis conformed to his Zahirite beliefs and was used

which had been verified as authentic. He criticized Islamic profusely whether he disputes Jews, Christians, or co-

theologians, philosophers and mystics for raising religionists. He used his extensive knowledge of Jewish

questions about revealed truths and resolving them by and Christian religious writings as a great weapon quoting

purely human means. the Old and New Testament, Talmud, the act of Martyrs,Accordingly, he classified Quranic verses in three liturgies and others. As a result, his work constitutes one

categories: a) those verses which need no other source to of the most original and important monuments of Muslim

understand, b) those verses which can be understood in thought.

the light of other verses of the Qur’an, c) those verses

which can be understood in the light of authentic hadith His Work and Style on Comparative Study: Ibn Hazm is

and authentic is one which has been narrated by most also famous for his great work, the Al-Fasl fi al-Milal wa

reliable and many narrators. al-Ahwa wa al-Nihal . He offers a critical survey of

Ibn Hazm’s in the religious sciences must has been different systems of philosophical thought in relation to

important influence to his ethical perceptions. In this case, religious beliefs among the skeptics, Peripatetics,

too, he recognizes nothing but the written evidence as Brahmans, Zoroastrians and other dualists, Jews and

basis. In this field, Ibn Hazm dismisses any analogy form, Christians. Ibn Hazm’s line of argumentation can be

be it derived either from the basis of prior sentences, or appreciated fully only through reading of this book. Thisfrom empirical facts. His drive for synthesis leads him to book written in the form of questions and answer,

demonstrate the harmony of all the Quranic and prophetic illustrates the scope and nature of his controversies.

texts through the application of Zahiri principles [13]. Using the examination of these religions to establish the

Ibn Hazm carries on the idea of the Zahirite School in preeminence of Islam, he also attacks all the Muslim

so far as he aims at asserting a new methodology in the theologians, the Mutazilah and the Ashariyah in

field of (ijtihad ), namely the Zahirite methodology. He particular, along with the philosophers and mystics. His

treats and judges questions of religious belief from exactly main objection is that each of them raises questions about

the same point of view as the school to which he the revealed text only to resolve them by purely human

belonged in matters of fiqh viewed and questions of means. Ibn Hazm does not deny recourse to reason, since

religious. The system of Ibn Hazm’s dogmatic is entirely the Qur'an itself invites reflection, but this reflection must

consistent with his fiqh. Until his time no attempt had be limited to two givens, revelation and sense data, since

been made to established Zahirite dogmatic. the so called principles of reason are in fact derivedSomehow, in the period of Ibn Hazm, his method did entirely from immediate sense experience. Thus reason is

not seem to be succeed in asserting his dogmatic within not a faculty for independent research, much less for

the Zahirite School. Even later, the attitude towards discovery.

dogmatic controversies remained completely The work of Ibn Hazm are characterized by a

inconsequential as a qualification for a theologian to be combative spirit and revealed his vast erudition and

recognized as an adherent of the Zahirite School. Ibn understanding of given issue. His systematic method of

Hazm is neither a naturalist nor a mystic, nor is he an disputation leads directly to the point under discussion.

absolute rationalist. He is also well aware of the limits of First; he sets forth position of his opponents as faithfully

reason. To Ibn Hazm, it is not only Islamic Law (Shariah) as he understand them and then he proceeds to dissect

and it’s prescriptions that remain unquestioned by and refute them with the aid of relevant information drawn

reason; indeed all law (divine laws of all religious from Islamic or non Islamic sources, depending on the

traditions) fall in the same category [11]. nature of the subjects.

To conclude, in his statement of religious ideas and Thus the application of the firs principle of reason

religious traditions, Ibn Hazm makes reason, textual and logical rules to the analysis of religious doctrine is the

evidence and sense perception as the main criteria of his first scientific operation one performs to discern the

religious discussion. Ibn Hazm’s study of the religious validity and authenticity of any truth-claim of a religious

history of mankind is based on method of scientific, logic tradition.

and textual. He believes that the true religionist is the In term of presentation, he directly proceeds to the

seeker of the truth and reality. To find the truth in religion main points, recording the arguments of the opponents

is to make life appropriate with God’s willingness. For and then refutes them one by one, providing proofs based

instance, his reliance on analysis of textual material, or on logic and religious texts. Robert Brunschivig wrote:




247

“Ibn Hazm’s contribution to philosophical sciences and Thus, his approaches of studying other religious

to acknowledge his thought and approach which have

been labeled by Orientalist as ‘excess of as extreme

systematization that is willfully aggressive’ [14].

Somehow, his words expression affects much of thedignity from his presentations. However, we should not

detract from the merit of his expositions, which are often

logical and reasonable. Reading his argumentation, one is

able to detect an extraordinary and disciplined mind

immersed in controversies with rather uncouth and

ignorant people- at least, this how he makes them appear.

His works tackles the question of faith in similar

manner, displaying remarkable consistency and allowing

dispensations for those unable to ascertain proofs by

themselves. Ibn Hazm also tackles the problem of

relationship between philosophy and revelation by

insisting that with some qualifications they are in

complete harmony and without contradictions. In so

doing, he allows ample room for rationalists to reflect and

ponder on the realities of things on the basis of proofs,

believing that the truth can be derived at on the basis of

demonstrations and proofs as well as on the basis of the

dalil (guide) of the holy texts.

Ibn Hazm maintains that in the proper study of the

scriptures, it is necessary to compare and contrast their

contents as they are interpreted and carried out by their

followers. To comprehend them properly, it is necessary

to master the relevant languages as well as to interact with

those who command expertise in such text.

With respect to the dialogues with other religioustraditions, one must recognize the fact of different

interpretations of the scriptures and hence the different

denominations and sects of the major religious traditions.

Ibn Hazm studies not only the mainstream orthodox

positions of major religious traditions, but also their

histories in terms of sects and main differences in belief

and creeds. In his comparative study he consults part of

the scriptures that provided the ground for differing

interpretations and the basis for differing beliefs.

CONCLUSION

Ibn Hazm’s study on Christianity is far from racial,

cultural or religious prejudices. His methodology seems to

be different from the case of a large number of modern

Western scholars. His study is objectives, academic in

approaches, critical in argumentation and debatable.

These are reason why his study and approach have been

adopted by some contemporary Muslim scholars such as

Ahmad Deedat, Ismail Raji al-Faruqi, Sayyid Hossain

Nasr, Sayyid Maudoodi and lately Muhammad Zakir Naik.

especially Christianity is valued as one of the best

methodologies, which we find nowadays that even

Christian or others have misunderstood the religious

teachings. Unfortunately, there are some Muslims whoagree with the concept of “Unity of Religion” propagate

by the Orientalist, by equalizing all religious and to his

how could we unite to something that has deviated from

its basic truth.

Zahiri’s methodology on Christianity is set in

conjunction with the Islamic spirit of human comradeship

and mutual respect for fellow beings irrespective of their

religious backgrounds. Thus, this methodology ascertain

accurate and unbiased presentations of their religious

concerned, applying therefore the contextual approach

which includes textual and empirical studies, in which the

western methodology seems to be failed in fulfilling thetrue needs of studying other religious.

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11. Ibn Hazm, 1985. Al-Fasl fi al-Milal wa al-Ahwa wa 14. Brunschivig, R., 1970. Logic and Law in Classical

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Ibn Hazm on Christianity